Francisco de Goya y Lucientes (1746–1828) manifeste dans les 82 gravures de la série Les désastres de la guerre, réalisées entre 1810 et 1815, un cri de protestation contre la violence du soulèvement du Dos de Mayo suite à l’invasion des troupes napoléoniennes, la guerre d'indépendance espagnole (1808–1814) et la Restauration bourbonienne qui s'ensuivit en 1814. Mais au lieu de développer une vision héroïque de la guerre Goya y représente la force des oppositions en prise avec la bestialité et brosse (...) un paysage humain qui mêle le sublime et l’horreur mais aussi des harmonies funèbres qui jouent avec les hommes emportés par l’Histoire. (shrink)

The purpose of the article was to determine the relationship between the organizational culture and the institutional management of the "Enrique López Albújar" Educational Institution, Piura. Work is worked under a quantitative approach, descriptive and correlational scope, 40 teachers participated as a sample. Among the results, it was found that there is no significant relationship between organizational culture and institutional management, which did not allow validating the research hypothesis; However, a significant relationship between norms and customs with institutional management was (...) found; which concludes in compliance with the norms and good customs based on values. (shrink)

In this paper, we try to expose the fundamental ideas at the basis of Jorge Millas’ axiology. First, we will expose synoptically the core of the legal philosophy that the Chilean thinker develops on his works on the subject, including his conception about philosophy in general , and about legal science in particular . Secondly, we will expose the epistemological suppositions of his legal philosophy , and his consequent conception of law’s essence , the legal rule and its foundation, and (...) the axiological theory that Millas develops on the basis of the distinction and relationship between “is” and “ought” . We conclude with a critical analysis that pretends to expose the strengths and weaknesses of the legal theory of this Chilean author. (shrink)

Norms have been widely enacted in human and agent societies to regulate individuals’ actions. However, although legislators may have ethics in mind when establishing norms, moral values are only sometimes explicitly considered. This paper advances the state of the art by providing a method for selecting the norms to enact within a society that best aligns with the moral values of such a society. Our approach to aligning norms and values is grounded in the ethics literature. Specifically, from the literature’s (...) study of the relations between norms, actions, and values, we formally define how actions and values relate through the so-called value judgment function and how norms and values relate through the so-called norm promotion function. We show that both functions provide the means to compute value alignment for a set of norms. Moreover, we detail how to cast our decision-making problem as an optimisation problem: finding the norms that maximise value alignment. We also show how to solve our problem using off-the-shelf optimisation tools. Finally, we illustrate our approach with a specific case study on the European Value Study. (shrink)

In this paper, I defend a non-mechanistic interpretation of Kant's philosophy of nature. My interpretation contradicts the robust tradition of reading Kant as a mechanist about nature – or as someone who endorses the view that we can know the internally purposive causality characteristic of organisms has no place in nature. By attending closely to Kant's remarks about the possibility of internal purposiveness in nature and to key premises from Kant's arguments in the Antinomy of Teleological Judgment, we shall see (...) that it is not only plausible, but preferable, to believe that internally purposive things (i.e., organisms) exist in nature. Making room for such a belief leaves Kant with a philosophy of nature that simultaneously aligns with and surpasses the philosophies of nature offered up by his Early Modern predecessors. (shrink)

I reconstruct 20th-century Mexican philosopher José Vasconcelos’s answers to two important aesthetic-political questions: (1) Can aesthetic judgments bind community? and (2) Can aesthetic judgments drive political, social, and cultural change? My objectives are twofold: one, to show that Vasconcelos’s responses make original contributions to an important aesthetic-political tradition that begins with Kant, and two, to offer key ideas from Vasconcelos’s aesthetics to a wider audience, as an invitation to engage with his work in their research and teaching. In section I, (...) I argue that Kant’s remarks suggest that aesthetic judgments bind the community. In section II, I explain that Kant sometimes appears to suggest that aesthetic judgments promote political, social, and cultural change. Section III discusses two bridge figures—Schiller and Arendt—that help us better understand how Kantian aesthetics binds community and serves political purposes. In section IV, I argue that Vasconcelos aligns with the Kantian tradition exemplified by Schiller and Arendt when developing a plan for aesthetically-guided social and political progress. I also show that, during his time in various positions of power in the Mexican government, Vasconcelos brought ideas from the Kantian tradition to life. I conclude by reflecting on how Vasconcelos reveals new possibilities for the Kantian tradition. (shrink)

[Recipient of the 2024 Inter-American Philosophy Award] Philosophers have recently debated whether the social identity category "Latinx" picks out a race (Alcoff 2006), an ethnicity (Gracia 2008), or something else altogether (Arango and Burgos 2021). Rather than defending one or several of these ways of understanding US Latinx as a political or social group, my paper focuses on the personal social identity turmoil young US Latinx people feel and explores the history of inter-American thought to seek a remedy for it. (...) Three prominent American philosophers – José Martí, Alain Locke, and Emilio Uranga – combine to teach us that, while the US Latinx strives for belonging, they find themselves in a situation of unbelonging. The tension that results from the desire to belong but the reality of unbelonging produces a deep-seated anxiety that has come to characterize the US Latinx condition. I suggest that an effective tool for coping with this anxiety, affirming our identity, and building community is the activity of doing inter-American, Latin American, and Latinx Philosophy. (shrink)

La migración internacional nos enfrenta con problemas irresolubles desde la figura moderna del Estado nacional, su concepto de ciudadanía y su noción de justicia. Juan Carlos Velasco critica las limitaciones y la orientación de las políticas contemporáneas que nos hacen percibir a la migración como una “invasión”, y propone un modo radicalmente diferente de entender e intervenir el fenómeno desde lo trasnacional. Nacer de uno u otro lado de una línea divisoria es un evento azaroso, no obstante delimitar (...) la frontera es una construcción histórico-política: la desigualdad en las oportunidades que ofrecen las naciones es una situación estructural de injusticia que se perpetúa con las políticas de exclusión de los migrantes y la deslegitimación de su derecho a buscar una vida mejor. Esa circunstancia genera fracturas sociales, injustificables pero normalizadas, que imposibilitan alcanzar la justicia global. Velasco presenta un análisis completo que abarca las dimensiones política, jurídica y moral del tema, en el que lleva a la filosofía política a un terreno práctico del que se desprenden las claves para entender y actuar en esta nueva era en la que, debido a los conflictos sociales y políticos, la migración vuelve a ser argumento de discusión relevante. (Texto de la CONTRAPORTADA del libro). (shrink)

La selección natural ayuda a resolver el misterio de la vida pero no es aplicable para explicar la diversidad cultural. La selección natural es vista, por una parte, como un componente de la imaginación de un mundo industrial cambiante, y, por la otra, como un medio de producir diferencias en el seno de procesos sociales que son claves en la distribución de los genes humanos. La genética es intencionalmente traducida en el mundo social: se subvierte la biología y se la (...) somete a la agencia humana. Tal es una ruptura esencial que enmarca el reservorio genético en el novedoso mundo humano. Los seres humanos deliberan acerca de su condición y, al hacerlo, cooptan la naturaleza. No obstante, esto no es un proceso evidente sino que en sí mismo está infiltrado por los procesos neurológicos, una poderosa razón para mantener una visión dialéctica de la relación entre los genes y los humanos. (shrink)

Este artículo explora la creciente diversificación de la pluralidad identitaria y cultural de las sociedades contemporáneas, así como la tendencia hacia la etnificación y/o culturalización de los conflictos sociales. En este contexto, y buscando una concepción de la vida en común que posibilite la configuración de una identidad colectiva integradora de las diferencias, se argumenta a favor de la alternativa cívica representada por el republicanismo.

Selección de artículos de varios autores, cuya intención común es contribuir a la elaboración de una filosofía que esté pensada desde América Latina, su historia, su situación social y su cultura, para responder a los acuciantes problemas teóricos y prácticos del continente.

Typically, existentialist analyses of “America” have been limited to North America (more specifically, the United States). I argue that developing an adequate framework for existentially analyzing America requires a turn to Mexican existentialism. In Emilio Uranga’s and Jorge Portilla’s writings, we discover new conceptual tools for understanding Americanness as such. These thinkers help us imagine an account of American being that does not restrict itself to the United States by using the concepts of existentialism to describe the crises their neighbors (...) to the north as well as they themselves face. American existence has been historically characterized by a convergence (oftentimes clash) of disparate races, ethnicities, languages, cultures, religions, and identities. As history unfolded, this convergence led to various existential crises across the Americas. Whereas the US American way of life is marred by a blustering, naïve, and purposeless misuse of freedom that disregards the other, the existential crisis the Mexican lives is characterized by “accidentality” and “zozobra.” Despite these important differences, all existentialists, and the Mexican existentialists of the Hyperion Group especially, remind us that there is a common way to overcome the various existential crises plaguing the Americas, and that is to exercise freedom in a purposeful, communally conscious manner. (shrink)

Abstract: I address the issue of how pretence emerged in evolution by reviewing the (mostly negative) evidence about pretend behaviour in non-human primates, and proposing a model of the type of information processing abilities that humans had to evolve in order to be able to pretend. Non-human primates do not typically pretend: there are just a few examples of potential pretend actions mostly produced by apes. The best, but still rare, examples are produced by so-called 'enculturated' apes (reared by humans) (...) and among them specially those that have been systematically trained to use symbols (so-called 'linguistic' apes). A hypothesis that would explain the lack of pretence in apes is that they lack the mentalistic ability of theory of mind. However, in the last years apes have been demonstrated to possess relatively sophisticated social cognitive skills, some of them ontogenetically appearing in humans alongside with or even after pretend play. As a solution to the paradox, I discuss a model according to which pretence is supported by a mechanism capable of computing intentional relations with non-existing objects or properties (Intentional non-existence), as opposed to mechanisms computing intentional relations with existing, although not necessarily currently perceived, objects (Intentional availability). Apes possess the latter, which allows them to solve a variety of theory of mind tasks, but not the former, which typically prevents them from developing pretence. (shrink)

In this article, I argue that, contrary to scholarly consensus, Antonio Caso draws inspiration from important principles and ideas from Kant’s philosophy in his critique of positivism. I first examine the prima facie textual reasons why someone might believe that Caso and Kant are philosophical enemies. To contradict this notion, I proceed by noting and developing three core ideas that the two share in common. First, Caso and Kant are both ardent critics of dogmatic philosophizing. Second, both Caso and Kant (...) carve out special room for intuition in their respective accounts of cognition, resisting the idea that the understanding has a more prominent role in the formation of knowledge. Third, Kant’s doctrine of aesthetic judgment paves the way for Caso’s de-intellectualized aesthetics. In the end, we see that Kant and Caso are closer to being philosophical friends than enemies. (shrink)

What is philosophy? Why does it matter? How have philosophy and its relation to religion and science changed from the ancient to the medieval and modern periods and beyond? What are the central philosophical ideas, from Socrates to Nietzsche? Reexamining Love of Wisdom addresses these questions. It offers a new perspective by organizing the material under the theme of philosophical desire and shows the timeless importance of philosophy understood as the love of wisdom. Flores provides an historical introduction to philosophy (...) suitable for college students that is a resource for more advanced students or scholars interested in the history and nature of philosophy. -- back cover. (shrink)

Los escritos de Jürgen Habermas han despertado en España un interés notable y sostenido en el tiempo. Han ejercido una fuerte influencia intelectual no solo en los círculos académicos, sino también en amplios sectores de la esfera pública, algo sorprendente teniendo en cuenta su complejidad y su carácter más bien técnico. En sus textos los lectores españoles han encontrado elementos que sintonizan constructivamente con los cambios acaecidos en su propia sociedad y en el mundo. Como argumento de autoridad o como (...) referencia a rebatir, Habermas se ha hecho habitual en la filosofía y en la teoría social pensada y escrita en español. En este artículo se tratará de presentar los diversos contextos que posibilitaron la acogida de sus ideas, así como los principales actores que con sus trabajos y reflexiones han protagonizado la propagación de su pensamiento. (shrink)

Ensayaremos un philosophema KφP. El camino de la experiencia estética es un camino impropio y kinestésico, lleno de potencialidades, indeterminado, con acontecimientos sucesivos y engañosos. Nietzsche se dio cuenta de ello en Sobre la música y la palabra. De una manifiesta metafísica del arte se trata de transitar, por medio de nuestra frenética inteligencia, a una experiencia estética verdadera, superando cualquier superstición que contamine de ficciones el territorio de la phantasia, porque, como decía Heródoto (1920): αὐξομένῳ γὰρ τῷ σώματι συναύξονται (...) καὶ αἱ φρένες (pues junto con el cuerpo que crece también crecerá su mente). (shrink)

Esta reflexión plantea la necesidad e importancia de investigar de forma más profunda una pedagogía del gusto a través del desarrollo autónomo de la autonomía, con el interés de que, mediante la contemplación de las formas bellas, pueda acercarse el individuo al desarrollo de su persona y a la vivencia de la belleza como un retorno a casa, algo que es posible si el hombre tiene la disposición de ser acogido por la belleza, pues para poder habitar en ella es (...) necesario antes preparar en nosotros el lugar donde habite. Cuando el hombre desarrolla su libertad expresada como autonomía del gusto, puede dar verdadera acogida a la belleza, y ella a cambio, se manifestará como lo más íntimo a su ser y le entregará el mundo que contempla como su morada. Palabras clave: Belleza. Persona. Vida interior. Libertad. Morada. (shrink)

This article explains the philosophy of Leonardo da Vinci, who through his writings, designs and pictorial work, shows a tension and rupture on the art, beauty and truth of his time. Painting is scientific and therefore a liberal art, but it does not manifest the sacred truth of the icon of the medieval finalist worldview, but it will be the scientific truth of Modernity.

El presente artículo es una reflexión sobre los paisajes naturales y los jardines como paisajes construidos, a fin de hacer comprensible su importancia en las ciudades, así como la necesidad de reincorporarlos a la vida citadina y al diseño urbano. Para ello, me he centrado en las consideraciones filosóficas de Simmel y Watsuji sobre el tema, con el propósito de mostrar que el encuentro poéti- co entre la naturaleza y su contemplador no sólo permite reconoce el carácter particular o Stimmung (...) del paisaje natural con el cual nos vinculamos, sino que, al habitar poéticamente con la naturaleza, se manifiesta nuestro Kimochi, éste revela nuestro vínculo existencial e histórico con el clima y los eventos naturales, nos invita a desarrollar un lazo cultural existencial con los demás y con nosotros mismos. De ahí la necesidad de incorporar la naturaleza en las ciudades y apren- der a habitar poéticamente con ella. (shrink)

En contraste d’avec la pensée de Spinoza, pour qui la foi n’est qu’un phénomène extérieur et étrange, une notable exception à sa théorie du salut par le control des passions et l’amour intellectuelle à Dieu et par Dieu que l’homme de connaissance peut atteindre seulement grâce à la véritable philosophie, on analyse ici très brièvement la compréhension que de la foi nous proposent, en ayant l’expérience intérieure, surtout Descartes mais aussi Pascal. Pour le premier la foi relève de la volonté, (...) à qui la grâce incline d’embrasser le message révélé à peu près comme la perception claire et distincte incline au jugement dans l’acte deconnaissance. Pour Pascal la foi et la connaissance sont de l’ordre, toutes deux, du coeur, qui comme on sait a des raisons que la raison ne connait pas. (shrink)

In connection with some known results on uncountable cardinal sequences for superatomic Boolean algebras, we shall describe some open questions for superatomic Boolean algebras concerning singular cardinals.

Though laughter and smiles are a part of our everyday lives, they are not always used appropriately. We need to learn how to laugh, to educate our sense of humor. This book is a meditation on humor in general, the humor we deploy and perceive on a day-to-day basis, and on the ethical dimensions that underpin it. It puts forward a new ethical theory, placing humor at the Archimedean point from which to further our understanding as moral subjects, offering explanations (...) as to our moral conduct and pointing the way towards ethical improvement as both individuals and as a group. After defining what humor is and portraying the current state of play among experts on the subject, the author sets out based on the major contributions made by the great philosophers. Then, taking in such fundamental ethical categories as moral sentiment, virtue, duty, capacity and responsibility, he puts forward his own ethical theory (what he refers to as the ethics of humor), based on both linguistic and biological rational. He unveils a new medical/philosophical method: clinical ethics, capable of interpreting humor as a point where ethics and health intersect. This volume also points out various means by which this ethical theory might be brought to bear on fields such as healthcare, business, education, politics, the mass media and everyday life. Above all, it discovers the role that good humor has to play in health and the instruments used to measure it. Juan Carlos Siurana argues that good humor gives expression to freedom, is universal, and contains within itself the basis of a cross-cultural ethical approach, one that is well worth understanding and teaching. Given that humor crosses over into every dimension of our personal and professional lives, the book is aimed at a broad, multidisciplinary public (philosophers, medical practitioners, nurses, company executives, teachers, politicians, psychologists, journalists, etc.), as well as anyone with an interest in the various registers of humor. He offers both theoretical and practical tools for the ethical improvement of professions, organizations and the public at large. (shrink)

Frecuentemente se ha interpretado la filosofía política de Julien Freund como una lectura decisionista y polemocéntrica de lo político de fuertes ecos schmittianos. Sin entrar en sus raíces intelectuales, pretendo justificar el sentido que asume en su obra la adhesión a la tradición realista, distanciándose sin embargo de una interpretación tanto cratológica como nihilista de la política que tendiera a reducir los asuntos públicos al solo dominio estratégico de los medios. Entiendo, al contrario, que el realismo de Freund coincide con (...) su perspectiva “mesocrática” o, si se prefiere, “liberal” en un sentido “árquico”, no minarquista o neutralizador. Esto exige un cambio de enfoque en el estudio de su obra que evite fundamentalmente dos extremos: la reducción de lo político a la sola dialéctica del mando y la obediencia, a costa de la integración de todos sus factores, y la sobrevaloración del problema de los medios respecto de los fines. (shrink)

[EN] In this article we argue for a world in which open borders are the rule and not the exception. This argument is based on the general recognition of ius migrandi as a basic right of persons. An open-border immigration policy is preferable—at least from a normative standpoint—to the typical policies designed to control or block borders through the simplistic mode of constructing walls. On the basis of a global conception of distributive justice as suggested by cosmopolitan egalitarians, we claim (...) that open-door policies—or, failing in that, the implementation of a system of economic compensation for poor countries—provide powerful means to respond to the enormous inequalities that exist between countries and represent an appropriate way to order current migratory flows. [ES] En este artículo se arguye a favor de un mundo en donde las fronteras abiertas sean la regla y no la excepción. Para ello, se presentan dos tipos de argumentos. El primero se basa en el reconocimiento general del ius migrandi como un derecho fundamental de las personas. Además de un modo idóneo de ordenar los actuales flujos migratorios, una política migratoria de fronteras abiertas es preferible, al menos desde un punto de vista normativo, a las habituales políticas diseñadas para controlar o bloquear las fronteras mediante la construcción de muros. El segundo se asienta sobre una concepción global de la justicia distributiva desarrollada por los igualitaristas cosmopolitas, se sostiene que una política de puertas abiertas –o, en su defecto, un modelo de compensación económica– constituiría un modo de responder a las enormes desigualdades existentes entre los países. (shrink)